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The Right Wing Rises in Latin America

2025-12-23 20:06:01

2025-12-23T11:00:00.000Z

On December 14th, the ultraconservative politician José Antonio Kast won a runoff election to become Chile’s next President. With his victory, the growing club of right-wing leaders in Latin America acquired a new member. Viktor Orbán, the Hungarian autocrat, sent Kast effusive congratulations. So did Elon Musk, who has fought a running battle with left-wing politicians in the region. President Donald Trump took credit for his win, adding, “I hear he’s a very good person.”

The news from Latin America has been dominated by Trump’s efforts to impose his version of the Monroe Doctrine—an ethos of blatant interventionism that includes endorsing electoral candidates, then crying fraud if they underperform; imposing his will through sanctions and punitive tariffs; and deploying the U.S. Navy off the Venezuelan coast to threaten President Nicolás Maduro’s regime.

Against this tense backdrop, Chile’s politicians offered a model of gracious behavior. Kast’s competitor, a Communist named Jeanette Jara, quickly acknowledged his victory and congratulated him. So did the current President, Gabriel Boric, a social democrat, who will step down in March after four years in office. (Chile does not allow Presidents to serve consecutive terms.) But, for observers of a historical bent, the outcome of the election presents an uncomfortable irony. Kast’s father, a German émigré, was a former Nazi officer, which means that the country that once gave refuge to the war criminal Walther Rauff—who oversaw mobile gas vans that killed roughly a hundred thousand Jews in the Second World War—has elected the son of another Nazi as President.

When I raised the issue with an acquaintance of mine who supports Kast, he chided me that the sins of the twentieth century weren’t relevant now. Yet there are other disturbing synergies with the authoritarian past. Kast will be the furthest-right politician to lead Chile since General Augusto Pinochet, who seized power in a bloody coup in 1973 and ruled for seventeen long years, during which his government killed three thousand people and tortured tens of thousands more. According to Philippe Sands’s recently published book “38 Londres Street,” Pinochet, a Germanophile, met Rauff in Ecuador a few years after the war and invited him to Chile. There, Rauff worked as the manager of a crab cannery in Patagonia, and apparently as an interrogator in one of Pinochet’s torture centers. He lived out the rest of his life in Chile, unrepentant about his crimes and protected from extradition.

For those who recall the impunity of those years, Kast’s election signifies an end to a thirty-five-year period in which most Chileans repudiated Pinochet’s legacy. “Kast has never criticized Pinochet’s dictatorship, and in that sense he represents one of his most faithful heirs,” Patricio Fernández, a prominent Chilean commentator, noted recently. Indeed, Kast has repeatedly lauded Pinochet’s regime, in which one of his brothers served as a minister and as the president of the central bank. In 1988, when Pinochet called a national referendum to extend his rule, Kast, who was then a twenty-two-year-old law student, was a vocal supporter.

The referendum failed, and, two years later, Chile returned to democracy. Kast, despite his preference for autocracy, took advantage of the restored political freedoms. He won a parliamentary seat in 2001 and eventually began running for President. In 2017, he finished fourth. Four years later, after founding his own right-wing party, he came in second, to Boric. Kast conceded defeat without complaint. He stands out from some of his right-wing colleagues for his relatively understated demeanor; he is neither as flamboyant as Javier Milei, in Argentina, nor as gleefully vicious as Nayib Bukele, in El Salvador. A pro-life Catholic with nine children, he opposes gay marriage and trans rights, objects to taxes and big government, and dislikes environmental regulations—but he presents his views in a lawyerly, reasonable-sounding way.

After losing to Boric, Kast built his following by amplifying concerns around uncontrolled immigration and increasing public insecurity. Chile has a higher standard of living than most of its neighbors and is an attractive destination for migrants. In the past decade, some two million migrants have entered the country, which has a population of only nineteen million. As in the U.S., the new arrivals have been blamed for an uptick in violent crime. Kast promised a hardline response: he vowed to deport more than three hundred thousand undocumented migrants, many of them from Venezuela, and to build several maximum-security detention centers to accommodate others. To stem the influx, he would erect fences and dig ditches along the borders with Bolivia and Peru.

Chile has spent a decade oscillating between the center left and the center right, and Kast’s election is a departure—as well as an echo of a regional trend toward authoritarianism. After his victory, he travelled to Argentina, where he met with Milei, a self-described “anarcho-capitalist” who delights followers with performative attacks on the opposition. (In a WhatsApp exchange with me after Kast’s victory, Milei credited the ascent of the Latin American right to voters’ impatience with “suffocating taxation” and “the inefficiency, obscene privileges, and hypocrisy of left-wing politicians.”) The two posed for photos next to a chainsaw, the talisman for Milei’s efforts to slash government. Since assuming office, in 2023, Milei has eliminated half of Argentina’s ministries. He has also espoused unswerving loyalty to Trump, echoing many of his positions. In exchange, the U.S. has supplied billions of dollars of bailout money to ease Argentina’s enormous debts. Standing beside Milei, Kast theatrically exclaimed, “Freedom advances throughout Latin America!” But, when reporters asked if he planned to bring the chainsaw ideology to Chile, he hedged, saying only that his team had been “consulting” with friendly governments—including the right-wing administrations in Argentina, Hungary, Italy, and the U.S.

Kast also said that he’d spoken with two conservative candidates whom he’d defeated in the Chilean election, suggesting that he might bring them into his government. They are the former labor minister Evelyn Matthei, whose father was a general in Pinochet’s regime, and a bombastic hard-right politician with the extravagant name of Johannes Maximilian Kaiser Barents-von Hohenhagen. Kaiser, also of German descent, shares many of Kast’s views, but presents them less decorously; he describes himself as a “paleolibertarian” and “reactionary,” and endorses building detention camps for undocumented migrants and entirely closing the border with Bolivia. He calls for Pinochet-era torturers and murderers to be released from prison. Kast does, too, but he says it more elliptically. Earlier this month, as Chile’s parliament was discussing a bill to release aging or infirm repressors from prison, Kast said, “I don’t believe in plea bargaining. I believe in justice. And this means treating people with terminal illnesses, or those who are [no longer conscious], with respect.”

In 2023, on the fiftieth anniversary of Pinochet’s coup, Boric reminded Chileans of the terrible price their country had paid, and announced a national search plan to ascertain the destinies of as many as three thousand citizens who remain missing. There are tens of thousands of people in Chile who survived being attacked by their own government, or who lost loved ones. This means that Kast will likely have to move carefully on issues of “historical memory.” But, half a century after the Pinochet coup, there is a disquieting trend in the hemisphere. That coup, which overthrew a Socialist government allied with Fidel Castro’s Cuba, was abetted by the Nixon Administration and its regional allies—right-wing military regimes that proceeded to wage a series of dirty wars against leftist citizens of their own countries. In Trump’s current standoff with Maduro, whom he has branded a “narcoterrorist,” right-wingers such as Kast and Milei have endorsed pushing him out of office by force.

Trump’s bellicose rhetoric in Latin America echoes his language at home, where he denounces Democratic politicians as “left-wing maniacs” and calls those who protest his deportation policies “Antifa militants.” Trump has also worked to extirpate the uncomfortable past, forcing historical makeovers in schools, national parks, and cultural institutions—as well as claiming that, three decades after the end of apartheid in South Africa, white Boers are the true victims of racism.

Kast, despite his mild demeanor, has echoed Trump’s tough-guy tone. He has called to “make Chile a great country” and said that it needs to be ruled by a “firm hand.” His campaign slogan was “The Strength of Change.” It is hard to say how far he, and his peers in the region, will go. In Argentina and Peru, right-wing politicians have already pushed to efface human-rights laws in order to free military men imprisoned for crimes against humanity. Daniel Noboa, the President of Ecuador and a Trump ally, summoned the changing ethos in a recent interview with me. “The twenty-first century was based on the concept of social justice,” he said. “It worked for a little while, then it became more unjust than before. The core concept became broken. It gave the right an opportunity.” Now, he suggested, people just wanted power on their side—“anything that is stricter and stronger against crime and the political class.” ♦

Americans Won’t Ban Kids from Social Media. What Can We Do Instead?

2025-12-23 19:06:01

2025-12-23T11:00:00.000Z

Let’s say, for the sake of the following discussion, that we agree on the following:

  1. Teen-agers have First Amendment rights.
  2. Social media has become the place where people, especially young people, express their views.
  3. Social media is very bad for kids.

The question, given these facts, is: How much are we willing to restrict the free speech of teen-agers in order to protect them from the ills propagated by social-media companies?

I posed this question a couple years back, when writing about legislation in Utah that would have placed a strict age restrictions on the use of social media. To enforce this law, Utah could have required people to verify their birth dates using government identification—a method that would have excluded from the internet’s public square not only kids but all sorts of adults who happen to lack government I.D. At the time I wrote about the legislation, I mostly agreed with arguments that were made against it by the A.C.L.U and the Electronic Frontier Foundation: although I would rather my own children not touch a social-media platform until they are sixteen years old—or ever, really—the encroachment on free expression was too egregious to abide. Utah passed the legislation, but a judge blocked its implementation pending the resolution of a lawsuit filed by a trade organization backed by giant tech companies.

This month, an even stricter law, the Online Safety Amendment Act, went into effect in Australia. It effectively bans everyone under the age of sixteen from the major social-media platforms. Social-media companies are required to take “reasonable steps” to follow the law; any company in violation of this will be fined roughly thirty million dollars. There are no penalties in place for users or their families, but everyone in Australia who wants to use social media could have to submit to a fairly onerous series of age verifications—for instance, uploading a video selfie that will be analyzed by artificial intelligence.

The act was passed a year ago in Australia’s House of Representatives by a vote of 101–13. And polling conducted in the past year shows somewhere between sixty-seven and eighty per cent of Australian adults support the bill. At the same time, less than half of the Australian public believes the ban will be effective—and, according to a recent poll published in the Sydney Morning Herald, fewer than a third of parents plan to enforce the ban in their households, by deleting the relevant apps off their children’s phones. What this means is that many young people will be able to get around the bans, for example by using virtual private networks, or V.P.N.s, which can make an internet user appear to be in a different country. Early reports indicate that kids are fooling the age-recognition software with sophisticated techniques such as drawing on facial hair and substituting celebrity photos for their own.

What seems most likely: the law will not be rigidly enforced, as teen-agers and social-media companies figure out ways to circumvent the ban, but the social norm established by the law and its robust popularity among politicians and voters will lead to a significant downturn in social-media use by minors nonetheless. Not every fourteen-year-old is going to draw a moustache on their photograph or get a fake I.D.—and the law should be easier to enforce among younger kids, which may mean that in five or so years it will be rare to find a fourteen- or fifteen-year-old in Australia who has ever posted anything on social media.

This seems like a pretty good result—if you believe, as I do, that social media is obviously bad for children and adults alike. But it returns us to the question I posed at the start of this column, which has a particular relevance for Americans, who live in a country founded on the principle of free speech. The civil-libertarian argument against laws like the one that Australia has passed will probably win out in this country, if only because it happens to be aligned, in this case, with powerful domestic tech companies. That argument is simple, but bears repeating: we shouldn’t place arbitrary age limits on who gets to express themselves in the digital town square, and we shouldn’t require everyone who wants to express their opinions online to submit to an I.D. check. As a journalist, I’m also aware that, for many people, social media is a source of news. It may be a toxic and wildly imperfect alternative to legacy media, but I don’t think we should use government force to effectively reroute children to more traditional sources of information.

In my column on this subject two years ago, I compared the attempt to restrict social-media use to adults to earlier efforts to do something similar with tobacco. The remarkably successful fight against youth smoking did rely, in part, on a shift in social norms; it also depended on a variety of legal restrictions, and heavy taxation—and I did not, at the time, see what equivalent measures might be taken with social media. Ultimately, I thought it might just come down to parents holding the line.

I’m less pessimistic now. One of the recurring themes I discuss on “Time to Say Goodbye,” the podcast I host with the Atlantic’s Tyler Austin Harper, is what a good life looks like today. When politicians, especially liberal ones, discuss the society that they want to help bring into reality, what are the shared values that they imagine will hold people together? I’m not talking about kitchen-table issues, as important as they are, or even about tolerance and equality. What I have in mind is a vision of how Americans should live on a daily basis in a time when technology runs our lives. The Times columnist Ezra Klein addressed this recently in a piece about the “politics of attention” and the question of “human flourishing.” He concluded, “I don’t believe it will be possible for society to remain neutral on what it means to live our digital lives well.”

I ultimately agree with Klein that we will not be neutral forever, even if our courts make an Australia-like ban nearly impossible. But I have come to believe that, in the not too distant future, the concerns of crusty civil libertarians such as myself will be pushed aside, and a new set of social norms will emerge, especially in the middle and upper classes. The signs of this quiet revolution waged on behalf of internet-addicted children are already all around us. School districts around the country are banning phones from the classroom. “The Anxious Generation,” by Jonathan Haidt, which directly informed the new law in Australia, has been on the Times best-seller list for eighty-five weeks, and has inspired little acts of tech rebellion by parents around the country.

The nascent anti-smartphones movement in America is decidedly nonpartisan, for the most part, and this contributes to its potential and also to the vagueness of its outlines. It also has taken place almost entirely at the local and state level. More than thirty states in the country now have some form of cellphone ban in their schools, which should be applauded. I believe that teen-agers should have the right to post their opinions on social media, but I don’t think they need to do that in the middle of geometry class. If this means that First Amendment rights are further restricted in schools, that may be a compromise that free-speech absolutists have to accept.

What world will this revolution bring about? And how long will it last before a new set of online distractions replaces social media? Social movements are never clean and surgical; social-media companies will not be the only casualties. If there is an emerging national morality to the anti-smartphones movement, it’s one that feels suspicious of technology in general—it reflects not only a worry about the effect of tech on children but also a deep displeasure with how adults conduct their business and their leisure. And as long as we cannot tear ourselves away from Slack, Instagram, or gossipy group texts, the rules that we socially dictate for our children will be compromised and incomplete. Australia’s ban might be seen more fruitfully as a restriction not on children but on their parents: a comprehensive and wide-ranging demand that the state lay down rules Australian parents cannot enforce on their own.

A vision of a better digital life shouldn’t just focus on children, but also on workplaces and adult social norms. We all need to put down the phones and make efforts to move the public square away from private technology companies that incentivize cheap engagement. The scope should also be widened to include prescriptions on what we should do with all our newfound time, especially with our children—because, I think, our aversion to social media and phones really stands in for a broader discomfort with how scheduled, atomized, and expensive their lives have become. ♦

Daily Cartoon: Tuesday, December 23rd

2025-12-23 19:06:01

2025-12-23T11:00:00.000Z
Inside a conference room a worriedlooking man in a suit jacket shows charts and papers to two other people wearing...
“If we lose one more high-level marketing exec to another small-town Christmas-tree farmer, we’re toast.”
Cartoon by Tyson Cole

Dear Pepper: Slaying the Self-Doubt Dragon

2025-12-23 19:06:01

2025-12-23T11:00:00.000Z

Dear Pepper is an advice-column comic by Liana Finck. If you have questions for Pepper, the advice-giving dog, about how to act in difficult situations, please direct them to [email protected]. Questions may be edited for brevity and clarity.

Dear Pepper,

Pepper the dog looking out the window.

I write incessantly in my journal. It is easier for me to write my truth than to speak it. I like to imagine that I’m working toward writing a memoir concerning something no one really knows about (so, a confession, an offering of truth).

Person writing and leaning on other papers.

My worry: Am I really a writer, or is this consuming project just my form of therapy, a desire to show my real self and beg for acceptance and love? If that’s what it is, does it deserve to be read by others? It feels awfully self-serving.

Pepper, thanks for taking the time to try to decipher my question (even that is helpful!).

Kind Regards,
J

Dear J,

When I️ do what I️ define as “creative work,” I️ expend about ninety per cent of my energy staving off a terrible queasy feeling—an anhedonic sense of doom—that I’ve been trying to decode. So here goes . . .

Dog with spiral in their chest.

It’s a feeling of uncertainty, of not knowing what I’m doing or why, which it sounds like you can relate to. It’s a feeling that I’m wasting time (lately, precious paid-nanny time.) To say that I️ don’t do well with uncertainty is an understatement. A coffee meeting without a definite purpose is enough to throw me into a days-long spiral of dread. In such instances, I forgive myself the dread spiral: I’m a draw-er, not a hanger-outer, and I’m O.K. with that. But when the terrible dread spiral stems from my work—the thing that’s supposed to make me feel safe and happy—I just don’t know what to do. So, on top of the dread spiral itself, I also feel shame.

A skull.

How’s that for confessional?

To deal with the queasy feeling, I️’ve developed a very small arsenal of two tools that I hope can be helpful to you. My first tool is catharsis: to look straight into the darkness and attempt to define it. I do this by drawing and writing. Are these drawings and writings art? I️’ve learned that I don’t really care. That’s not my particular hangup, though my ability to make a living from them is.

Dog releasing herself from ties.

My second tool is to get out of my own head so that the feeling recedes. Over the years, I’ve learned different ways of doing this, from sucking on candies to running to listening to podcasts to going to parties. (I️ dread a coffee date but I️ love a party—it’s such an efficient way of being social.) The ultimate distraction, of course, is children (or in my case, puppies), but I’ll save that for another column.

Pepper eating berries from a bowl and looking out the window.

Even as a practitioner of confessional art myself—am I? Or am I just a letter-reading dog?—I️ can’t definitively answer your question about whether your writing is worthy of being read by others. But I️ can tell you that the feelings you describe are a dragon that stands at the gate of your work, and your task is to figure out how to engage with it: slay it, skirt it, soothe it, or ride it. I think all artists (and probably all people) eventually have to deal with a dragon or two. The point is to handle yours wisely.

A dragon.

Sincerely, sincerely, sincerely,
Pepper

Patricia Lockwood Reads Elizabeth Bishop

2025-12-23 04:06:02

2025-12-22T19:00:00.000Z

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Patricia Lockwood stands in front of an artwork of a hawk.
Photograph by Grep Hoax

Patricia Lockwood joins Kevin Young to read “In the Waiting Room,” by Elizabeth Bishop, and her own poem “Love Poem Like We Used to Write It.” Lockwood is the author of the novels “No One Is Talking About This” and “Will There Ever Be Another You,” along with two poetry collections and a memoir. She has won the Thurber Prize for American Humor and the Dylan Thomas Prize, and she’s a contributing editor at the London Review of Books.

“Memory Palace,” by Bianca Stone

2025-12-23 03:06:02

2025-12-22T11:00:00.000Z

Every memory palace should have a damp basement
with frozen pipes and mouse bones,
shreds of pink insulation, you dare not enter.
Every memory palace should have
my childhood basement, at the dead end of Elm St.,
with its soft beams and dirt floor
where we stored a mannequin named Greta
who scared us to death every time we went to reset the hot-water tank.
Greta, purchased from the Lazarus department-store
closing sale, 1996. The same store where my feet
were measured by those amazing people
who used to kneel in front of you
to press a big toe against the leather and tell you to
walk around a little, see how it feels.
Everything khaki and ketchup red; frosted glass, pastel floral.
Santa Claus lived there, at the top of the staircase,
and I sat on him, suddenly aware of how grubby
my winter coat was, and my fingernails; how crooked
my gaze. Greta watched—flawless, in her prime
in the newest sweater and pantyhose and pencil skirt,
not knowing she would be purchased by_us_
for $40. Not knowing she would end up
in the muddy basement of a farmhouse,
naked, dismembered, her breasts bared for no one
but the spiders, the red efts, the plumbers,
her arm lying beside her, her hand
with three missing fingers that were
kicking around somewhere upstairs—

I have no memory palace.
I have tomato-paste cans bloated
on a sagging plywood shelf.
Memory: the botulism exhibit. Lockjaw.
A declawed cat. Come, and you’ll trip over a cement statue
of a cement bag that got wet before it was even opened,
all its creases preserved perfectly—

when I look back
there’s an axe in my head, and tarp draped over it.
There’s a white mask hanging on the wall
and no eyes, just holes with more wall looking out,
so angry it’s frozen in a red smile, guarding
what can neither see nor hear.

This is drawn from “The Near and Distant World.”